At that very moment, the father of the two sons appeared. Seeing his children transformed into monstrous forms, he spoke sternly, “Leave this place.” But upon seeing their father, both sons—strong and swift—clung tightly to their mother’s lap, wailing by their own power. The sage then addressed his wife, saying, “You have spoken with us before; now, as you did before, tell us truly about this transgression.” He explained, “A son follows his maternal uncle, while a daughter follows her father; as is the mother’s character, so is the character of her son. Just as the water reflects the color of the earth, so too do all creatures inherit the faults or virtues of their mothers, and they are distinguished by reputation accordingly.” He continued, “Among these, Aditi is devoted to righteousness, endowed with strength, character, and wisdom. Gandhaśīlā, Diti, and Pravārdhyayana are known for their particular natures; Gītaśīlā and Ariṣṭā, Māyāśīlā remembered as Danu, and Vinatā, the goddess who delights in moving through the sky. Surabhi is adorned with a nature full of austerity, while Kadrū is marked by unhappiness through anger. The offspring of Danu are characterized by favoring enmity, and you, O blessed goddess, are considered by me to be of an angry disposition.” He explained further, “These natures arise from inherent qualities, observation of people, actions, effort, intellect, appearance, strength, patience, and the force of intention. By the influence of rajas, sattva, and tamas, beings take on various forms by nature, and sons follow their maternal line according to qualities and tendencies.” Having spoken thus, the blessed sage summoned the incomparable Khaśāma and, with gentle words, made Soma fearless. Then, whatever had been done by those two, Khaśā described. The actions performed by each, as told by their mother, were explained separately; the seer of truth interpreted everything according to the meaning of the roots. He explained, “Yakṣa is the root for eating and thinning; since he said ‘yakṣa,’ he is called Yakṣa. Rakṣa is the root for protecting; since he said, ‘Protect my mother, Khaśā,’ your son will be called Rākṣasa.” Seeing this arrangement and searching carefully, the lord of creatures provided them with food. Their father, seeing them hungry, granted them a boon: “You two may touch food only at night, and entirely so. Living by eating and roaming at night, and enjoying sleep during the day, both of you will be stronger at night and sleep during the day. Protect your mother and follow righteousness.” Having thus instructed his sons, Kaśyapa vanished from their sight. When their father departed, the two brothers, fierce by nature, acted in opposition—eating flesh and harming living beings. Great in strength, spirit, and body, difficult to approach, skilled in magic, and visible only when they wished, both became hidden from sight. Fierce and able to assume any form at will, their minds naturally distorted, they prevailed with food suited to their forms. Gods, divine sages, Gandharvas, Kinnaras, Piśācas, humans, serpents, birds, and animals—all these, for the sake of food, the two night-roamers desired everywhere. Yet Indra granted them a boon, restraining them and making them easily slain. The yaksha, however, never wandered alone at night for long. Seeking food, he moved about making noise. He encountered two piśācas there—both fierce, with tawny eyes, hair standing on end, round-eyed, and exceedingly terrifying. Feeders on blood, flesh, and fat, man-eaters of great strength, they were together with two maidens, wishing to please them. Those two maidens, able to assume any form and virtuous in conduct, wandered with the piśācas in search of food. There, they saw a rakshasa—mighty and able to change form at will. Suddenly, as they came together, they saw each other. Desiring to seize one another and protect themselves, the two fathers said to the maidens, “Quickly, bring him here!” The maidens subdued him alive, though he struggled at every step, and taking him by both hands, brought him before their fathers. Holding the rakshasa-piśāca in their hands, the maidens asked, “Who are you? Whose are you?” And he told them everything. Having learned his deeds, the two foremost rakshasas gave him their sons, Aja and Shanda. Pleased with his actions, the two maidens also gave him their sons. Through a piśāca marriage, Buddhavahana received Sudati, and Aja and Khanda received wealth from them at that time. Khanda said, “This is my daughter Alomika, called Brahmadhana, whose sustenance is the wealth of brahma-beings.” The other said, “This is my daughter, called Jantudhana, beautiful in all her limbs; her sustenance is the wealth of creatures.” Thus they declared their wealth. Jantudhana, the maiden with hair on all her limbs, and Brahmadhana, who is earless and hairless, are thus named. Brahmadhana gave birth to a daughter, and so did Dhanana; thus, those two piśāca maidens produced two couples. Now listen to the account of their offspring. Their children were named Heti, Praheti, Ugra, Paurusheya, Vadha, Visphurji, Vata, Apo, Vyaghra, and Sarpa. These ten are the sons of the yatudhana rakshasas. They serve as attendants of the sun and wander with him.